Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bishop_n	emperor_n	judge_v	1,500	5	7.6918	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03768	A most excellent treatise of the begynnyng of heresyes in oure tyme, compyled by the Reuerend Father in God Stanislaus Hosius Byshop of Wormes in Prussia. To the moste renomed Prynce Lorde Sigismund myghtie Kyng of Poole, greate Duke of Luten and Russia, Lorde and heyre of all Prussia, Masouia, Samogitia &c. Translated out of Laten in to Englyshe by Richard Shacklock M. of Arte, and student of the ciuil lawes, and intituled by hym: The hatchet of heresies; De origine haeresium nostri temporis. English	Hozjusz, Stanisław, 1504-1579.; Shacklock, Richard.	1565 (1565)	STC 13888; ESTC S113605	100,065	244

thinges but of diuine thinges These thinges afore sayd be common to them to the but these which follow are proper to thy selffe Thou lyest in saying thou art a Christian thou art a nue ennimie of Christ thou art that foreruÌ„ner of Antichrist thou behauest thy selff lyke one of his priuie councell Thou forgest a faythe leading a faytheles lyfe thou hast vnhappy learning inoughe but no skyl at all invertue thou crepest in to mennes bosomes with a goodly tytle thou sleast vnder the pretence of religion thou workest nothing elles but wyckednes Being a false preacher of Christ thou puttest oute the candell of Christian fayth And in a fewe leaues after I woulde nowe fayne knowe of the Constantius in wath faythe thou art settled For I knowe not they faythe by reason that thou hast chaunged it so many tymes by the whiche chaungeable tymes euerye man hathe run hedlong as it were by stepe stares downe in to the bothomelesse pyt of blasphemie For after the first determination of true fayth thou dydest put oute a nue faythe to making calling together a nue Councel at Antioche But it is with you as it is with vnskilful builders which being not able to discerne a thing when it is well fynd faulte allway where none is pullyng allwayes downe which allwayes they must repayre reedifie agayne an in the booke following Surely it sholde become youre gentlenes to heare the voyces of them which make lowde exclamatioÌ„s vnto you I am a Catholyke many crye thus in England who me ChristeÌ„dome hopeth that oure graciouse Quene wyll at the laste here I wyll be no heretyke I am a Christian not an Arrian it is better for me to lese my lyfe in this worlde then by the compulsion of any one priuate man I sholde stayne and defyle the chaste virginitie of syncere veritie Nowe you haue heard what manner of seruauntes the Bishopes of that tyme Liberius Hosius Athanasius Hilariê were Howe stoutely they dyd withstand the wicked entrepryses not of any one Prince Lorde of one land A comparison betwene the olde churche with the church of oure time in defeÌ„ding the ecclesiastical autoritie doctryne but the Emperoure of the whole worlde how coragiously one of them durst say Take not vpon the o Emperoure to rule the roste in Ecclesiasticall matters tel not vs what we haue to do in such cases but rather learne those thinges at vs. What if they were a liue in oure age which almoste is no lesse accursed then theire age was yf they dyd see not only euery prouince but also euery citie almost to haue a seuerall faythe by them selues and to prescribe what the councell sholde do and determyne I say what wold they then do no doubt they wolde say the very same thinges which they sayde before we we be Catholykes not heretykes we be Christians not Lutherans or Brentians better were it for vs to suffer deathe then through any priuate man his compulsion bereaue the truth of her maydenhode dyd Ambrose in the lyke case behaue hym selff vnlykely the younger Valentinianê Emperoure when he was yet but a chylde vy the inforcyng of his mother almost toke vpon hym to iudge of matters of faythe What sayde Ambrosius to this Dalmatius sayth he the Tribune and Notarye brought me a message from youre grace desyring me that I sholde chose Iudges lyke as Aurentius had done Yet he tolde not theyr names whiche were required to be iudges but he sayde thus much that theyr sholde be a controuersie in the Consistory which shold be determined by youre iudgement to whome as I suppose I shape a resonable answer nether any maÌ„ ought to counte me obstinate in saying that which youre father of worthye memory hath vttered not onlye by worde of mouthe but also hathe enacted by his lawes In matters of faythe or of any Ecclesiastical order he ought to iudge whiche nether is vnequall in office nor vnlyke in lawe For these be the wordes of the decree whiche his meanyng was that Prestes sholde be iudges of Prestes Besyde this if it hapned that any Byshop were coÌ„playned on and that a tryall or examination shold be made of his manners and behauyoure he wolde also that suche a cause shold be iudged by an other Byshop Therefore who dothe answer youre grace stubbornely he which desyreth to haue you lyke youre father or he whiche wolde haue you vnlyke to hym onles peraduenture some man do think that the verdict of such an Emperoure is not worthe a strawe whose fayth was proued by his stedfast constant confessioÌ„ whose wysdome is also praysed farre and neare for profyting bettryng the coÌ„mon weale haue you heard most gentle Emperoure that lay men haue at anye tyme set as iudges ouer an Bishop in causes of faythe Therefore arre we so wone with courte holy water that is fayre and flattring wordes that we sholde forgette oure prestly authoritie that which God hathe gyuen me sholde I put it from my selff to an other If a lay man must teache a Bishop what followeth ergo let a lay man dispute ergo let a Byshop stand by as an auditor ergo let a Byshopp learne his lesson of a lay man But truly if we wyl peruse ether the whole course of holy scriptures ether the Cronicles of olde tyme what man can deny Byshoppes iudges ouer Emperours in matters of faythe but that in cases of faythe I saye in cases of faythe Bishopes were wont to be iudges ouer Emperoures and not Emperoures ouer Bishopes By God his grace you shall lyue tyll you be an olde man and then shal you be able to iudge what manner of Bishop he is which can be content that the key of prestly preemineÌ„ce shold hang at lay mennes girdles Your father being a man come to ful rypenes of yeares sayd as God dyd put him in mynde it is not myne office to be iudge betwene Bishopes Your grace sayth now I ought to iudge Amb. Epit. 33. Saint Ambrose doth not only write these thynges but also he dyd vtter them by worde of mouthe as he him selffe declareth writing to his syster neuer troble your selff Emperoure sayth he thinkyng that you haue any imperial authoritie ouer diuyne thynges Extoll not your selffe Mat. 22. submitt youre selffe to God it is wrytten Gyue to God that which is due vnto God gyue to Cesar that which appartayneth to Cesar What was this to say but euen as Petrê a Soto semed to saye come behynde me Sathan this he dyd not by letters only whiche blushe not but euen face to face in his presence Caluin prayseth Petrus a Soto Althoughe that Caluin be as sworne an enimie to our syde as you Brentius for youre harte yet bothe he highely commend the singular modestie and wysdome of this holye fryar Petrus a Soto ioyned with a ioly couragiousnes stoutenes of mynde He denyeth saythe Caluine the Emperoure to be a mete iudge of so weyghtie a

of Israel nether dyd they abyde that any poynt of a good pastor sholde be wantyng in them And these most godly Princes the one youre grandfather Wladislaus Kyng of Poland the other hys brother Vitoldus at what tyme the Kyngdome was offred them of the Bohemians A wonderful example for al ChristiaÌ„ kynges which a lyttle before had parted and devided them selues from the body of Christ which is the Church with a mervaylouse coragiousnes of mynde dyd thynk it better to refuse the Kyngdome then that they sholde commyt any thyng not comly for Chrystian Princes Yea they made a flat answer to the Embassadoures of Boheme that they thought it to be hyghe treason to God to reigne among heretykes But yf they wolde returne in to the way of ryght religyon and to the fellowship of the Catholyke Church for the loue and the commoditie of Christendome one of them with oute nay wolde take vpon hym the charge regiment of they re Kyngdome Now I pray you is there at this present or hath there bene these many yeares any Prynce whose Religyon may be compared with the Religion of these Princes As for me truly I iudge these oure forsayde Kynges to be nothing inferioure to them whome we reade to haue spoken vnto Chryst in this wyse Matth. 19. Beholde we haue forsakeÌ„ all thinges and haue followed the. For what dyd they forgo but onlye lyttell shyppes and fyshers nettes But these dyd rather chose to refuse a Kyngdome voluntarily offred to them then that for hope of inioying of it they wold suffer them selues so to be shackled that they shold haue lesse libertye to followe Christ then that they wolde be disseuered from Christ his body froÌ„ one holy Catholyke churche Withoute doubt that voyce of Christe dyd euer sownde in they re eares whiche also we haue hard procede of your mouth moste vertuouse Prince in the noble assemble of youre Lordes and coÌ„munaltye what advauntage hathe a man thoughe he gayne the whole worlde Matth. 16. yf he sustayne the losse of his owne soule or what exchaunge shall a man make for his soule They thought nothing lesse theÌ„ to chop or change heauenly kyngdomes for yearthly euerlasting Kyngdomes for transitory but if at any tyme the Religyon of Christ cam in questyon so far of was it that any rewarde or gyft was swete that theyr lyfe semed sowre vnto them which they were all way prest and redy to lose rather then they wold shrynck from mayntayning religyous quarell Therefore by reason of thys circumspectnes of oure Bishoppes and singular godlynes of oure Princes whiche for the defence of God hys cause thought that they ought not to stand in awe of any man or preferr any thing before hys charitie it cam to passe that the Christian Catholyke and ryght religiouse faythe hathe coÌ„tinued in your Maiesties dominions pure vncorrupted nowe almost these six hundred yeares For what occasioÌ„ Luther dyd sowe newe discorde Notwithstanding this is the fourtieth yeare synce Martin Luther dyd leape in to the lyght who was the fyrst in thys owre vnhappy age which kyndled a fyar brand of discorde in the Churche of God of so lyttell a sparkle which at the begynning myght easily haue bene quenched oh what a furiouse fyar is raysed at the first men began to reason dispute of the forgyuenes of synnes which we commonly call Indulgences or pardones Those dyd Luther fyrst inveygh agaynst not that he dyd vtterly coÌ„demne the right vse of them but because he thought that the abuse was not to be borne withall and that he dyd come to this combate he was not led with any feruency of a right zeale or with any loue or desyre of godlynes but whereas he toke pepper in the nose that the office of preaching the pardonnes coÌ„mitted before to the bretherne of his Ordre that is the Augustin fryars by reason of that which they felt no small profyt was from them translated to the Dominicanes and so his brethern disapointed of that commoditie he thought this to be a iust cause to marche out of his monkery and byd the whole church of God battayle wherfor this his fyrst skyrmishyng was for hys bely sake which he made a god of the which thing he him self could not kepe close For when at one tyme he ioyned in disputation with Eckius Luther being set on fyar with fury ouershoting all the markes of modestie when certayne dyd admonyshe him to behaue himself more quyetly with the spiryt of mekenes for so much as it was God his cause which was theÌ„ debated he burst out in to these wordes Luther his confession This busynes began not for God hys cause nor for God hys cause shall it be fynished So vnable was he long to couer or cloke the disease of his mynde Nowe marke you diligently August in the .44 Sermon de tempore that which S. Augustin wryteth that there be ij rotes sett in .ij. feldes of .ij. husband men the one Christ planteth in the hartes of good men the other the dyuell setteth in the hartes of euell men That which is planted of the dyuell is couetousenes the roote of all mischefe but that which is planted by Christ is charitye the roote of all goodnes of which the Apostle speaketh 1. Tim. 6. Ephes 3. rooted and founded in charitye Neither can any euell spryng oute of the roote of charitye neither any good oute of the roote of couetousnes Nowe counte well with youre self oute of which of these rootes the cause of Luthers pyking quarells against pardones dyd growe that you may vnderstand The frute of a newe sect dyd spring out of the rote of covetousnes plaÌ„ted in Luther who was the planter Be it that you be mervaylousely inamored with the man yet wil you nyl you you must grauÌ„t that it budded oute not of the roote of charitie but of auarice which the dyuel planted in his hart For this is certayne and oute of all doubt that he wolde not haue once mutterd against pardones if the preferment of preaching of them had bene gyuen to his ordre but when he perceaued that to be bestowed vpoÌ„ others which he whished rather to be gyueÌ„ to his brethern he thought it to be a good cause why he sholde play suche pevishe pageauntes what by lytle and lytle made Luther wurse and wurse Nowe we haue learned oute of what roote the first assault of Luther against the churche proceded namely oute of the roote of covetousenes which with often coÌ„tentions is dayly more and more encreased For the begynnyng of this broyle was covetousnes of money afterward cam desire of glory next to that followed a more pernitiouse affection to revenge which at the laste dyd burst oute to a deadly displeasure hatred It is well inoughe knowen that at the begynnyng Luther was not so lewde and so farr past grace for so muche as he thought not skorne to submytt his

godly reuelation as we veryly beleue that the blessed virgyn Mary and the Apostles dyd they make no controuersye at all Moreouer the Fathers here do not commaund vs to doubt as the aduersaries belye them but they say that euery maÌ„ when he loketh back to hym selffe to hys owne fraylete and vnfytnes may feare that he is not in God his fauoure and yet for all that be neuer the farther of from God his fauoure althoughe he be not voyde of all feare for his syn which God hathe veryly forgyuen I thought it good to speake more at large of this poynte because in the laste synode I heard say that certayne not vnderstanding the matter throuly The article of Louaine founde greate fault with the article of the Doctors of Louayne whiche is as followeth The faythe with the which any man doth stedfastlie beleue and vndoubtedlie holde that his synnes be forgiuen for Christ his sake and that he shall possesse euerlasting lyfe hathe no wytnesse or warrant of the scripture but is cleane contrary to them Althoughe we ought with certayne sure hope by meanes of the SacrameÌ„t of Baptisme and penaunce loke for in this lyfe truly remission of synnes in the worlde to come lyfe euerlasting Therfore in the defence of this article I thought good to bring in these thinges by the way Now wyll I come agayne to that poynte where I left The Anabaptistes more readie to suffer tormentes for theire faythe then any other Albeit the Anabaptistes be more mischeuouse then the Lutherans or the Zuinglians yet do these with no les audacitie then bothe they stedfastly beleue and persuade them selues surely that for Christ his sake they re synnes be forgyuen them that they be in hyghe fauoure with God that they shall possesse the kyngdome of heauen And this they do not only bragg of in wordes but also they declare in their dedes For they be muche more redy then ether the Lutherans or the Zuinglians to suffer death to abyde most cruell punishementes for the mayntenaunce of they re faythe For they run to all kynde of horrible tormeÌ„tes with no lesse corage then thei sholde go to feastes and bankettes so yf any man thereof wolde gather an argument ether of the truthe of there doctrin ether of the certaynete of theire being in fauoure with God he myght easyly be brought in to this mynde that he sholde beleue that there were none other sect which had so true faythe or were so sure of the fauoure of God But true it is which Saynt Paule faythe 1. Cor. 13. Althoughe I shal gyue my body so that I burne haue not charitie it dothe me no good But he hathe not charitie which deuydeth vnitie Suche sayth Saynt Cyprian Althoughe they were kylled for confessing the name of Christe yet caÌ„ they not washe oute this spot with theire blode Cyp. in his thyrd treatise of the simplicitie of prelates the syn of discorde stayneth so depely and is so vnable to be clensed that by very deathe it may not be purged no Martyrdome is withoute the church He can not be a Martyr which is not in the churche he can not attayne to the kyngdome of heauen which forsaketh her which shall reigne in the kyngdome of heauen Christ gaue peace vnto vs he commaunded vs to agree and to be all of one mynde He charged vs to kepe the bondes of loue and charitie vncorrupted and vnbroken He can not offer vp hym selffe a Martyr which hathe not heldefast brotherly charitie Blessed are they which suffer persecution saythe Christ Matth. 5. but he addeth for righteousnes sake Not the payne but the cause maketh a Martyr Therefore saythe Saint Augustin they be true martyrs which suffer persecution for righteousnes sake not they which be punished for iniquitie and wycked diuision of Christian vnitie Oure Lorde him selff was crucified with theues but as one passion dyd ioyne them so diuersitie of cause dyd seperate them the punishement of the wicked may be lyke but the cause of Martyrs is vnlyke And that is it which maketh Martyrs not the punishment as Saint Augustyne repetyng it often in diuerse places teacheth vs. Augustin epist 50. Wherefore it is to no purpose that Caluin dothe so highely prayse him and his for this cause Caluin craketh of the chearefullnes of his bretherne in suffring for theire faythe and that in this respect he iudgeth them to be preferred before the Lutherans because they be more prest and redy to suffer all kynde of punishment For if so be that as euery man is moste redy to suffer deathe for the faythe of his sect so his faythe sholde be iudged moste perfect and moste sure there shall be no faythe more certayne and true then is the Anabaptistes seyng there be none nowe or haue bene before time for the space of these thowsand and to hundred yeares who haue bene more cruelly punyshed or that haue more stoutely stedfastly cherefully takeÌ„ theire punishment Anabaptistes theire folyshe hardines in S. Augustines tyme. yea or haue offred them selues of theire owne accorde to deathe were it neuer so terrible grenouse Yea in Saint Augustyn his time as he hym selffe sayth there was a certaine monstrouse desire of deathe in them For at what tyme the worshipping of Ydolles dyd as yet coÌ„tinue Donatistes desyrouse to dye for their fayth he wryteth that greate thronges of Donatistes dyd come to the solemnities of the Paganes that they myght be kylled of the Ydolatours Also he sayth that some there were which leaped among the harnessed souldioures as they passed by to the intent they myght be slayne of them terribly threatning to wounde them onles they were dispatched oute of theire lyues by them Some tyme they did by violence compell the iudges to commaund the tormentors and the iusticers to kyll them in so muche that one is reported to haue mocked them in this sorte that he commaunded them to be piniond and led away as thoughe execution sholde haue bene done of them that so he might escape theire fury with oute blodshedde harmeles more ouer they made it but a may game to throwe them selues downe hedlong from ragged rockes to drowne and to burne them selues Anabaptistes folishe hardynes in S. Bernard his tyme. Nether was there suche folyshe hardy heretykes in Saint Augustine his tyme only For foure hundred yeares agone at what time S. Bernard lyued there were Anabaptistes which were no lesse prodigal to spend their lyfe then were the Bonatistes some saythe he dyd meruayle that they were led to theire deathe not only paciently but as it semed very frolyke and merye False Martyrs sâ—outenes not to be maruayled at But suche meruayled at them which consyder not well what poure the dyuell hath not only vpon the bodyes of men but also vpon the hartes in the which by the suffrauÌ„ce of God he once hathe gotten possession Is it not a greater matter for a

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